Kapak Fotoğrafı / Cover Photo by Andian Lutfi
I
ÖRGÜTSEL DAVRANIŞ ARAŞTIRMALARI DERGİSİ THE JOURNAL OF ORGANIZATIONAL BEHAVIOR RESEARCH
Cilt / Volume: 3 Sayı / Issue: 1 Yıl / Year: 2018
Kurucu ve İmtiyaz Sahibi / Founder & Owner Doç. Dr. Kubilay ÖZYER
Editörler / Editors Doç. Dr. Kubilay ÖZYER
Dr. Öğr. Üyesi Müslüme AKYÜZ
ISSN: 2528-9705
Yazışma Adresi
/ Mail Address Doç. Dr. Kubilay ÖZYER
Örgütsel Davranış Araştırmaları Dergisi
Gaziosmanpaşa Üniversitesi Taşlıçiftlik Yerleşkesi
İktisadi ve İdari Bilimler Fakültesi İşletme Bölümü
60150 TOKAT
E-Posta/E-Mail: [email protected]
Kapak fotoğrafı için Sayın Andian LUTFI’ye teşekkürler…
Special Thanks to Mr. Andian LUTFI for cover photo…
III
İNDEKS BİLGİLERİ / INDEX INFORMATION
Örgütsel Davranış Araştırmaları Dergisi aşağıda yer alan indekslerde taranmaktadır.
Journal of Organizational Behavior Studies is cited in the indexes below.
International Institute of Organized Research
IV
ÖRGÜTSEL DAVRANIŞ ARAŞTIRMALARI DERGİSİ
(ODAD)
Örgütsel Davranış Araştırmaları
Dergisi yılda iki kez yayınlanan hakemli,
bilimsel ve uluslararası bir dergidir.
Örgütsel davranış, insan kaynakları ve
çalışma hayatına ilişkin makalelere yer
verilen dergimizin temel amacı, bu
alanlarda akademik gelişim ve paylaşıma
katkı sağlamaktır. Dergimizde “Türkçe” ve
“İngilizce” olmak üzere iki dilde makale
yayınlanmaktadır. Dergiye yayınlanmak
üzere gönderilen yazılar, belirtilen yazım
kurallarına uygun olarak hazırlanmalıdır.
Dergiye yayınlanmak üzere gönderilen
yazılar, daha önce yayınlanmamış ve
yayınlanmak üzere gönderilmemiş
olmalıdır. Dergide yayınlanan yazılarda
belirtilen görüşler, yazarlara ait olup
Örgütsel Davranış Araştırmaları
Dergisi’nin görüşlerini yansıtmaz. Örgütsel
Davranış Araştırmaları Dergisi’nde
yayınlanmış yazıların tüm yayın hakları
saklı olup, dergimizin adı belirtilmeden
hiçbir alıntı yapılamaz.
JOURNAL OF ORGANIZATIONAL BEHAVIOR RESEARCHES
(JOOBR)
The Journal of Organizational Behavior
Researches (JOOBR) is an academic, peer-
reviewed, scientific and international
journal which is being published bianually.
JOOBR, with it’s articles essentially aims to
contribute to academic development and
sharing in the fields of organizational
behavior, human resources and business
envorinment. In JOOBR, Articles are being
published both in Turkish and English
Languages. Articles which will be sent to
JOOBR for publishing, should be preapared
according to guideline of JOOBR. Articles
which will be sent to JOOBR for publishing,
must be not published before or not sent to
other journals. The views presented in the
JOOBR represent opinions of the respective
authors. The views presented do not
necessarily reflect the opinion of the JOOBR.
Copyrights for all articles published in
JOOBR reserved. For quotation, JOOBR
must be cited
V
Bilim Kurulu Members of the Science Board
Prof. Dr. Willy Arafah Trisakti University, Indonesia
Assoc. Prof. Dr. Usman Ghani Institute of Management Sciences, Pakistan
Prof. Dr. Kabir Haruna Danja Federal College of Education Zaira, Nigeria
Assoc. Prof. Dr. Kubilay Özyer Gaziosmanpasa University, Turkey
Prof. Dr. Ayu Ekasari Trisakti University, Indonesia
Assoc. Prof. Dr. Hasan Gül Ondokuz Mayıs University, Turkey
Prof. Dr. Nurullah Genc T.C. Central Bank, Turkey
Assoc. Prof. Dr. Hasan Tagraf Cumhuriyet University, Turkey
Prof. Dr. Asep Hermawan Trisakti University, Indonesia
Assoc. Prof. Dr. Elmira Ibrayeva Kazakistan American Univ., Kazakhistan
Prof. Dr. Nasir Karim Cecos University, Pakistan
Assist. Prof. Dr. Kamran Azam International Riphah University, Pakistan
Prof. Dr. Syafri Mandai Trisakti University, Indonesia
Assist. Prof. Dr. M. Said Döven Osmangazi University, Turkey
Prof. Dr. Amer Al Roubaei Ahlia University, Bahrain
Assist. Prof. Dr. Engin Kanbur Kastamonu University, Turkey
Prof. Dr. Farzand Ali Jan Cecos University, Pakistan
Assist. Prof. Dr. Muhammad Kibuuka Kampala International University, Uganda
Prof. Dr. Rosman Bin Md Yusoff Tun Hussien Onn University, Malaysia
Assist. Prof. Dr. Attaullah Shah Institute of Management Sciences, Pakistan
Prof. Dr. Husna Leila Yusran Trisakti University, Indonesia
Assist. Prof. Dr. Muhammad Siddique Institute of Management Sciences, Pakistan
VI
İçindekiler Table of Contents
Sayfa No. Page Num.
1. Cam Tavan Algıları Örgütsel Bağlılığı Etkıler Mı? Öğretmenler Üzerine Bir Araştırma
Does Glass Ceılıng Perceptıons Affect Organızatıonal Commıtment? A Study On Teachers Ufuk ORHAN & Umran ALTAY
1-15
2. Öz-Liderliğin Bireysel Farklılıklar Bağlamında İncelenmesi
Examınıng Self-Leadershıp In The Context Of Indıvıdual Dıfferences Emrah ÖZSOY & Ömer Alperen ONAY & Duygu ALTUN & Sümeyye PEHLİVAN
16-32
3. Örgütsel Sessizlik Bilgi Paylaşımı İlişkisinde Sosyal Sermayenin Rolü
The Role Of Socıal Capıtal In The Relatıonshıp Between Organızatıonal Sılence And Knowledge Sharıng Ercan TURGUT & Memduh BEGENİRBAŞ
33-45
4. Pozitif-Negatif Duyguların, Otomatik Düşüncelerin Ve Bazı Kişisel Değişkenlerin Okul Yöneticilerinin Yenilik Yönetimi Yeterlik İnanç Düzeyleri Üzerindeki Etkisi
The Effect Of Posıtıve-Negatıve Affect, Automatıc Thoughts And Other Personal Varıables Upon The Innovatıon Management Self-Effıcacy Belıef Levels Of School Admınıstrators Serkan MÜRTEZAOĞLU & Fulya YÜKSEL-ŞAHİN
46-68
5. Örgütsel Adalet: Akademisyenler Üzerinde Metaforik Bir Araştırma
Organızatıonal Justıce: A Metaphorıc Research On Academıcıans Tülay Özer & Kubilay Özyer
69-86
6. Duygusal Emek, Tükenmişlik, İşten Ayrılma Niyeti Ve İş Performansı Arasındaki İlişkiler
The Relatıonshıp Between Emotıonal Labor, Burnout, Turnover Intentıon And Job Performance Ferda ALPER AY & Nilifer TÜRKDOĞAN
87-103
7. Sosyal Medya, Akıllı Telefon Ve Örgütlerin Gelecekteki İnsan Kaynağı Profili: Z Kuşağı
Socıal Medıa, Smart Phone And Future Human Resources Profıle Of Organızatıons: Z Generatıon Fikret SÖZBILIR
104-123
VII
8. Legal Basıs Of The Chrıstıan Issue Of Russıan Polıcy In The Caucasus In The Second Half Of Xıx And Early Xx Centurıes
Legal Basıs Of The Chrıstıan Issue Of Russıan Polıcy In The Caucasus In The Second Half Of Xıx And Early Xx Centurıes Lуubov H. SATUSHIEVA & Alim Z. BOGATYREV & Ruslan M. ZHIROV & Azamat A. ZHUGOV & Marina T. TEKUEVA
124-134
9. A Research On The Correlatıon Between Perceıved Corporate Image And Organızatıonal Identıfıcatıon
A Research On The Correlatıon Between Perceıved Corporate Image And Organızatıonal Identıfıcatıon Sabahat BAYRAK KÖK & Mehtap SARIKAYA & Hatice ÇOBAN & Esve MERT
135-153
10. The Effect Of Polıtıcal Connectıons On Audıtor Choıce And Related Party Transactıons
The Effect Of Polıtıcal Connectıons On Audıtor Choıce And Related Party Transactıons Saeed BAZRAFSHAN & Hamze HESARI
154-168
11. Effects Of Narcıssısm On Organızatıonal Dıssent
Effects Of Narcıssısm On Organızatıonal Dıssent Engin KANBUR
169-181
12. Solıdarıty As A Constıtuent Of Socıal Capıtal: Role Of Human Rıghts Organızatıons In Exercızıng The Rıghts Of Young Parents
Solıdarıty As A Constıtuent Of Socıal Capıtal: Role Of Human Rıghts Organızatıons In Exercızıng The Rıghts Of Young Parents Olga N. BEZRUKOVA & Vladimir N. LUKIN & Alexander V. MATVEEV & Tamara V. MUSIENKO
182-196
13. Statıstıcal Analysıs Of Vehıcle Drıver Behavıors
Statıstıcal Analysıs Of Vehıcle Drıver Behavıors Sinan Saraçlı & Cengiz Gazeloğlu
197-204
14. Legal Modernization Of The Life Of Muslims Of The North Caucasus In The Context Of The Development Of The Russian State In The First Half Of The Nineteenth Century Legal Modernization Of The Life Of Muslims Of The North Caucasus In The Context Of The Development Of The Russian State In The First Half Of The Nineteenth Century Lуubov H. SATUSHIEVA & Ruzanna N. MAREMKULOVA & Aslan R. ISAKOV & Lyana R. KOKOVA & Marina T. TEKUEVA
205-219
15. Organızatıonal Resource & Personal Resource Influencıng Job Satısfactıon: A Medıatıng Role Of Burnout
Organızatıonal Resource & Personal Resource Influencıng Job Satısfactıon: A Medıatıng Role Of Burnout Hina Shahıd & Sara Aslam
220-233
2528-9705
Örgütsel Davranış Araştırmaları Dergisi Journal Of Organizational Behavior Research
Cilt / Vol.: 3, Sayı / Is.: 1, Yıl/Year: 2018, Sayfa/Pages:124-134
Geliş tarihi/Recieved: 28.10.2017 – Kabul tarihi/Accepted: 03.02.2018 – Yayın tarihi/Published: 30.03.2018
LEGAL BASIS OF THE CHRISTIAN ISSUE OF RUSSIAN POLICY IN THE
CAUCASUS IN THE SECOND HALF OF XIX AND EARLY XX CENTURIES
Lуubov H. SATUSHIEVA1*, Alim Z. BOGATYREV2, Ruslan M. ZHIROV3, Azamat A. ZHUGOV4, Marina T. TEKUEVA5
¹Candidate of Legal Sciences, Associate Professor of the Chair of Constitutional and Administrative Law, Institute
of Law, Economics and Finance, Kabardino-Balkarian State University named after H.M. Berbekov.
2 Candidate of Legal Sciences, Associate Professor of the Chair of Constitutional and Administrative Law, Head of
the Chair of Constitutional and Administrative Law, Institute of Economics and Finance of Kabardino-
Balkarian State University 3Candidate of Legal Sciences, Associate Professor of the Criminal Law and Criminology Chair of the Institute of
Law, Economics and Finance of Kabardino-Balkarian State University 4Candidate of Legal Sciences, Associate Professor of the Department of Labor and Entrepreneurial Law of the
Institute of Law, Economics and Finance of Kabardino-Balkarian State University 5 lecter, Kabardino-Balkarian State University named after H.M. Berbekov, Nalchik, Russia
*Corresponding Author E_mail: [email protected]
ABSTRACT:
The proposed article, prepared on the basis of archival published and non-published materials, is devoted to the description
of the process of religious construction in the Caucasus. In the course of our work, we sought to analyze the main regulatory
systems introduced in the Caucasus by the Russian Empire in the field of religious relations, and also to reveal the features
of the interpretation of these norms when they are applied by the Russian military in the Caucasus. As a result, we would
like to answer the question: could Russia coordinate the religious interests of various Caucasian peoples with the help of
legal means?
Keywords: Religious Law, Legal Status, Christianity, The History of the Caucasus.
INTRODUCTION
According to the Sovereign Decree, "spiritual affairs" in the North Caucasus were controlled by
the Special Administration of the affairs of the Caucasian region, and documents were sent to
the Holy Synod only for information. In the Regulations on the Main Administration and the
Council of the Caucasian Leader the following was said: "In the circle of actions and occupations
of the first Dispatching Department of Common Affairs, the totality of the following subjects:
spiritual affairs of all confessions of" native persons "- this is how the peoples of the Caucasus
were defined [RGIA. F. 796. Op.137. D.1546. L.26, 40]. According to the instructions on the
Heads of the Main Directorate of the Na-cestnik of the Caucasus (December 9, 1867), one of the
functions of the vicegerency is to supervise the spiritual departments [NAG. F.5. Op.1. D.263].
By the mid-nineteenth century, in the Russian policy in the Caucasus, a differentiated approach
to the peoples of the Caucasus was formed. According to the report of the Chief of the Main
Directorate of the Governor of the Caucasus (February 1864), officials believed that the civilian
Örgütsel Davranış Araştırmaları Dergisi Journal of Organizational Behavior Research Cilt / Vol.: 3, Sayı / Is.: 1, Yıl / Year: 2018, Sayfa / Pages: 124– 134
124
population of the Caucasian and Transcaucasian Territories varied in their mental and moral
education. Therefore, different forms of management should be formed. For the peoples of the
Transcaucasian region, among the important measures was the organization of the
administration of the spiritual affairs of the Mohammedans. The report stated that "experience
shows that in the latest terms in the management of the region, two systems for the formation of
civil administration and society were applied: a system of general transformations, and a system
of separate and fragmentary reform" [NAG. F.5. Op.1. 158].
METHODOLOGY
Methodological basis of a research is system approach to the analysis of an object of a research
- to theoretical and practical questions of system of the right.
In addition, the number of General and specific methods were used formal legal, comparative
legal, historical and logical methods of scientific knowledge.
When performing this research materials of National archive of Georgia, historical acts of the
Caucasian Archaeography commission, documents from the State archive of Krasnodar Krai,
materials of the Russian state historical archive and also research works of Satushiyeva L.H. have
been used.
Main part
Statistics of believers: according to the report on the Kuban region for 1876 in the region there
were Orthodox - 720 thousand rubles, souls, schismatics - 11 thousand, Catholics, Protestants
3-4 thousand, Lutherans 44 people, Jews - 1000 people, and Mohammedans - 93 thousand
people. Among the scattered sectarians of different sects, there were 5744 men, and 5652
women. The main sects are sects that accept the priesthood - almost 8,000, Molokans,
Dukhobors, bespopovtsy, skoptsy, shaloputy, Khlysty [NAG. F.229. Op.1. D.4813]. According to
the report on the Terek region for 1882, there were 215,310 souls in the region, 215,362 souls
in the region, 336462 souls in the Mohammedans, 17722 souls in Armenians, Protestant
reformers - 4691, Catholics 3364, schismatics 24175, and Jews 4779 [NAG. F. 229. Op.1. A.8
L.16.].
Peasants and Cossacks: in the second half of the nineteenth century, the legal status of religious
life among the Cossacks and peasants of the North Caucasus differed: the religious institutions
of a part of the Cossacks were subordinated to the Chief Priest of the Caucasian Army, and the
peasants and other parts of the Cossacks - either the Caucasian Diocese or the Georgian-
Imeritian Diocese of the Holy Synod. The Georgian Exarchate was formed in the Holy Synod of
the Russian Orthodox Church in 1811 after Georgia joined Russia. Because the Cossacks as a
military class belonged to the military units of the Caucasian army, the states in Tiflis (now
Tbilisi), then the churches located in the Cossack villages were controlled by the Chief Priest of
the Caucasian Army (L.H., Russian law as a tool of adoption religious and national problems in
the North Caucasus (XVIII - early XX centuries), 2015) (L.H., Christian issue in Russian politics
in the Caucasus in the second half of the XIX-early XX centuries, 2015).
Cossacks began to actively populate the Kuban and other areas of the North Caucasus at the end
of the XVIII - early XIX centuries. As a rule, during the resettlement the Cossacks brought with
Lуubov H. SATUSHIEVA, et al
125
them marching churches and their priests. The Caucasian diocese was found in 1842. This part
of the Cossacks and their clergy, namely the Caucasian linear Cossack army, entered the diocese,
while the Cossacks of the Zakubanya and their priests were transferred to the Chief priest of the
Caucasian army (1845). The churches and clergy who were in military subordination were in a
favorable position, as they financed from Cossack troops. The various subordination of the clergy
of the Cossacks and the peasantry presupposed a different position for the priests. Nevertheless,
even in those stanitsas that belonged to the Caucasian diocese, the decision-making procedure
was special: The Commander-in-Chief of a separate Caucasian Corps, with the support of the
Viceroy of the Caucasus, submitted a report to the Minister of War and then the report already
considered in the Ministry went to the Holy Synod. The commander-in-chief of a separate
Caucasian Corps appointed in each Cossack village one priest and two parishioners, which
corresponded to the rules for the villages of the Caucasus. And he determined their salary with
the consent of the Minister of War and the Holy Synod from the state treasury: the priests for
200 rubles, 70 kopecks and pritetnikam for 51 rubles, 43 kopecks per year and a cash grant for
the initial establishment of an economy of 280 rubles, 71 kopecks, and to the coquiners - 50
rubles each [RGIA. F. 796. Op.138. D.1829]. The Orthodox clergy in the Cossack villages
belonging to the Caucasian army were financed from the treasury of the Cossack troops, for
example, the training of children from Cossack villages that subordinated the Caucasian army
was not carried out in the Caucasian seminary at the expense of the Caucasian diocese, which
was administered by the seminary, but at the expense of the regiment [RGIA. F. 796. Op.139.
D.1705].
Moreover, the clergy belonging to the Caucasian army also had a different status. Let's turn to
one case (1863 - 1866 gg.). The supernal priest of the Kuban Cossack army st., Tranquil Alexey
Semyonov appealed to the Chief Procurator of the Holy Synod with a request to award him a
pension for service in the military department, attaching a supportive comment to Ekhriz of
Georgia. Protopriest Alexei Semenov worked as a priest in the village of Novo-Osetian and dean
of the Gorsky regiment of the Terek Cossack army. He was a good priest, he knew the Ossetian
language, which facilitated his communication with the Ossetians. Nevertheless, the Holy Synod
denied him the appointment of a pension, since "to the priests of the Cossack troops, pensions
are not produced anywhere and there are no regulations on this". The priest of the Caucasian
army stressed that "the salary to the clergy of the so-called old stanitsas of the Kuban and Terek
Cossack armies, long established on the right side of the river, and Kuban and on the left side of
the river. Terek was not produced from the treasury or from the army, in all other villages, newly
built and erected for the Kuban and Terek, salaries are paid out of the military sums in the same
amount, namely: to priests of 200 rubles 71 kopecks silver per year according to the provisions
of the Caucasian Committee Highest Approved in the resolution of the arrangement of such
stanitsas. During the service in the camp. Pavlodolsk and Novo-Ssetinskoy staff salaries he did
not receive, and made him an auxiliary salary, appointed parish art. Pavlodolsky for 44 rubles,
20 kopecks, and the clause of Art, Novostetnoy for 11 rubles and Silver a year from the capital
of the Spiritual and Educational Department. According to the rank of dean, Priest Semenov, as
well as deanery Cossack troops in general, received no cash allowance. Nevertheless, the officials
raised the Supreme Decree approved on April 27, 1832, on pensions and allowances to the
clergy of the Guards, the Army and the Navy. According to the decree of this pension, priests are
determined only in those places and institutions of military departments, where they are
Örgütsel Davranış Araştırmaları Dergisi Journal of Organizational Behavior Research Cilt / Vol.: 3, Sayı / Is.: 1, Yıl / Year: 2018, Sayfa / Pages: 124– 134
126
provided with state treasury maintenance, and since Semenov did not receive such a pension,
then pension is not possible to him [RGIA. F. 796. Op.144. D.1388].
On December 13, 1859, Bishop Ignaty Bryanchaninov of the Caucasus sent a large Note to the
name of the Governor of the Caucasus Prince Alexander Ivanovich Baryatinsky, in which he
analyzed the situation connected with the Orthodox life in the North Caucasus. A.I. Baryatinsky
supported I. Bryanchaninov and sent this Note with the support of the Caucasian Committee to
the Holy Synod. The main points in the note of I. Bryanchaninov were the following: the
appointment of a salary to the clergy of Mozdok and the city of Kizlar, an increase in the salaries
of maintenance to the Caucasian Diocesan Administration, and the teaching of the Tatar
language. Nevertheless, the Holy Synod was ready to support only the introduction of teaching
the Tatar language in the Caucasian seminary, while the Holy Synod refused to determine the
salaries of at least some priests. September 7, 1860 Bishop Ignatius wrote a letter to the
Caucasian Committee about the need for such a step for the successful development of
Orthodoxy in the North Caucasus. The letter said: "Getting closer to the needs of the Caucasian
diocese, I deem it my duty to inform your Siya of some of my considerations about the need to
give our clergy in the Caucasus decent content." The governor of the Caucasus supported Bishop
Ignatia. In his opinion, the Caucasian diocese cannot be placed in the same conditions with the
eparchies located in the internal provinces of the Russian Empire. “It's cheaper living supplies
and religious diligence of rich parishioners make the existence of church servants comfortable”.
In the Caucasus, there are no rich landowners and townspeople, from whom one would expect
private donations. Because of the scarcity of funds in the white clergy of Mozdok, people with
limited education who do not have hopes of getting better places are accepted. "Meanwhile, these
clergymen, called to act in an environment surrounded by heterodox tribes, preach the word of
the Gospel to the parishioners, most of them from the Circassians, Chechens and Ossetians who
have not established themselves in their accepted beliefs, shed the light of Orthodoxy between
half-savage peoples - should have all the qualities for Such a high calling is necessary (L.Kh.,
Legal modernization of the life of Muslims of the North Caucasus in the context of the
development of the Russian state in the first half of the nineteenth century, 2016). If an excellent
education is recognized as a necessary condition for the clergy within the Empire, then this
condition is especially necessary for priests in places bordering the Muslim population. Without
this condition, the priests not only cannot have a moral influence on the education of the
Mohammedans and oppose Islamism to the superiority of the Christian teaching, but also cannot
maintain in the Gospel purity the beliefs of their flock. Therefore, Prince AI. Baryatinsky asked
to determine the content of the priests to the same extent as it existed for the Western provinces
of the Russian Empire (Decree of the Synod of December 7, 1859). Finally, the decree of the Holy
Synod was issued on the appointment of 6 dioceses, including the Caucasus dioceses, to the
clergy (on September 22, 1860): Tver, Kherson, Kharkov, Tobolsk, Caucasian, Nizhny Novgorod.
All the clergy of the Caucasian diocese were allocated 100 thousand rubles, this money increased
the salary of priests of five churches of Mozdok and Kizlyar in the amount of 3792 rubles, per
year [RGIA. F.1268. Op.20. D.10. D.272].
As early as 1858, the bishop of the Caucasian Diocese, Ignaty Bryanchaninov, wrote a report to
the Holy Synod, in which he expressed a desire to visit the Black Sea region, as well as churches
and parishes in the south and east of Stavropol, which belong to the Caucasian diocesan
Lуubov H. SATUSHIEVA, et al
127
department. To do this, he had to pass by the Cossack villages of the Caucasian Line Army and
the churches in them, under the jurisdiction of Ober - the priest Stefan Gumilevsky of the
separate Caucasian Corps of the Caucasian Army. The Caucasian diocese was, as Ignatius put it,
"cut through by the Ober-priest in many places." May 13, 1858 Bishop Ignaty Bryanchaninov
prepared a report describing the results of his trip. In his view, the Cossacks of the Lineage would
like to obey the Caucasian diocese, not the priest of the Caucasian army, since the location of the
office of Stefan Gumilevsky was far from them - in Tiflis, and not in Stavropol. His report was
considered by the Emperor, I. Bryanchaninov was refused on the following grounds: "The
established order was important for weakening the split among the Cossacks, so he does not
allow to change the subordination of the Cossacks" [RGIA. F. 796. Op.139. 327].
In 1862, the Chief Prosecutor Tolstoy proposed on behalf of the Military Minister, and in his
turn, on behalf of the Commander of the Caucasian Army, to establish a new order in the
religious life of the peasants and Cossacks. According to the report of the Commander of the
Caucasian Army (No. 3574 of December 24, 1861) "up to the present time, there have been no
permanent rules for appointing new spirits to the new Cossack villages on our front lines". The
priests were appointed at the discretion of the nearest authorities, which established the content
for them. "Bearing in mind that at present, with the development of our Cossack settlements in
the Northern Caucasus, the need is increasing in priests." Therefore, the Commander proposed
to establish new rules: 1. There should be one priest and two clergymen in each village, 2. all
orders are given by the chief priest of the Caucasian Army, 3. The priest has the right to an
elevation allowance - 285 rubles for the priests, and 50 rubles for the priests, 4. The salary of
priests - 200 rubles, 70 kopecks., and pricetnikam - 61 rubles, 43 kopecks a year from the sums
of the troops of the Kuban army, 5. provisions are required for the lower ranks, 6. Priests are
supposed to run money from the treasury for 2-3 horses. The Holy Synod supported the proposal
of the Commander of the Caucasian Army (No. 1363 of February 26, 1862). Then these rules
were considered by the Caucasian Committee and the Sovereign who wrote on the document "to
fulfill" [RGIA. F. 796. Op.143. D.227]. This was the procedure for making many decisions.
In 1867, part of the Cossack churches was transferred from the administration of the Caucasian
army to the Caucasian diocese [GAKK. F.774. Op.1. D.353] and it ended by 1885. All Cossack
and peasant parishes of the Kuban region began to obey the Stavropol diocese. Peasant and
Cossack parishes of the Terek region began to treat the Vladikavkaz diocese, and the Black Sea
district - to the Sukhumi diocese of the Georgian exarchate.
In the 1860s, the Holy Synod organized committees to improve the life of the Orthodox clergy
under the chairmanship of diocesan chiefs and higher clerics, and such committees also
appeared in the Kuban and Tersk regions [RGIA. F.1268. Op.10. D.110. L.4-86]. According to
the Order of the Governor of the Caucasus Viceroy (No. 31, 1881) a number of priests of the
Kuban region were awarded with gold or silver medals with the inscription "for diligence" for
wearing around their necks, as well as medals for wearing on their chests. One-time cash
payments were made. Rewarded elders, ktitorov, merchants, priests, ordinary residents,
parishioners, foremen. In general, securing the clergy of the North Caucasus was an important
and difficult problem (L.H., The Christian Question in The Russian Policy in The Caucasus in The
Second Half of the Xix-Beginning of The Xx Centuries). According to the Emperor's Decree (June
Örgütsel Davranış Araştırmaları Dergisi Journal of Organizational Behavior Research Cilt / Vol.: 3, Sayı / Is.: 1, Yıl / Year: 2018, Sayfa / Pages: 124– 134
128
21, 1863), in the petitions for the construction of churches in the villages of state peasants, the
community had to undertake the construction of a house for the clergy. According to the Decree
of the Holy Synod (November 26, 1868), the community itself must provide local clergy from its
own resources, and not from the state treasury. Otherwise, the Holy Synod did not give
permission for the construction of the church [GAKK. F.774. Op.1. D.353. 56.]. This led to the
fact that the Cossacks and peasants preferred to move to various sectarian sects. Among the
Cossacks of the entire North Caucasus in general, and the Kuban, in particular, various sects
have spread widely. This largely influenced the formation of a specific status for Cossack
sectarians. As early as the 1850s, the Chief Priest of the Caucasian Army, Stefan Gumilevsky,
conducted a survey of all the stanitsas of the Kuban Cossack Host (located along the rivers: Sunz,
Terek, Laba and Kuban and along the Black Sea main line) and religious life inside these villages,
and then introduced to the Georgian- The Imeritian eparchy has its report. The study of churches
was conducted in the following directions: "1. the external and internal state of churches and
prayer houses, 2. the presence of the Holy Gifts, Antimins and St. Miro, 3. the management of
income and expenditure books and annual books and annual accounts, 4. the dignity of priests,
deacons, pricewomen and church elders, 5. relations priests and deacons among themselves and
to the parishioners, 6. the material life of the clergy, 7. the state of the regimental and stanitsa
schools, 8. the spirit of different heresies and schisms. So, in the Caucasian linear army in the
1850s there were: Orthodox members of the church 222 thousand 294 people, coreligionists of
220 people, and heretics and schismatics 13 thousand 103 people. According to the report on
the Kuban region for 1872 there were 672,221 souls; and among them, only 5,062 were
schismatics [NAG. F. 229. Op.1. D.2496. L.133.].
The main areas of the "heretics" were the following: "Popovshchintsy: these are usually members
of the Staff and the Ober-officers and the lower ranks (many of them descendants of the
Zaporozhye and Sagittarius). They were distinguished by the "spirit of chivalry": "they are
decorated and proud of the linear army." They were located in the following stations: Alkhan-
Yurt, Prochno-Okopskaya, Kargalinskaya, Starogladkovskaya, Kurdyukovskaya,
Novogladkovskaya, Ischorskaya, Kalinovskaya, Shchedrinskaya. Esetuk and Caucasian,
Kislovodsk. "Secretly come to the villages of blacks - members of schismatic monasteries and a
monastery, they bring Cossacks communion and peace, the Cossacks give them a lot of money."
In these villages, the priests forbidden in the Orthodox Church fled, for example, in Art. Alkhan-
Yurt was inhabited by the forbidden priests Grigory Livanov and John Smyslov. "By performing
the Divine Service and the rites in the schismatic chapels according to their books, these priests
constitute a strong point of support for the schismatics and support the heresy." In these villages,
literate and well-read the charterers who skillfully "process" the population, that their faith is
true, and not Orthodoxy. Another sect is "bespopovshchinets or Dukhobors". In the opinion of S.
Gumilevsky, this was a more harmful sect than the Popovites. "Cossacks belonging to this sect do
not communicate with their Orthodox comrades, except for the necessary cases, even abhor
them, do not believe in the Holiness of the Church and the Hierarchy, rejecting all the external
ceremonies of Divine Services." They had a fiery fanaticism, and had the external distinction of
the Dukhobors: women cut their hair over their foreheads, clothes different from Cossacks, and
when they meet with the Orthodox they look to themselves, not to the person. The next church
is the Judaizers: "Linear Cossacks, even before moving to the Caucasus, were infected with Zhi-
dov heresy." There were not many of them. "These Cossacks have a connection with natural Jews,
Lуubov H. SATUSHIEVA, et al
129
they perform their rites and holidays. "And finally, "blueberries: virgins are Cossack daughters
who have not voluntarily or necessarily marry. Dress up in a black dress, visit the Orthodox
Church, get together and sing psalms". According to the results of S. Gumilevsky's report, the
Emperor issued a decree on the construction of churches in all Cossack villages to weaken the
influence of sects among the Cossacks and allocated money for this [RGIA. F.796. Op.138. Д.468.
L.2-6]. In order to understand the situation of members of various sects in the North Caucasus,
let us turn to an interesting document - "Report of the Bishop of the Caucasus and Ekaterinodar
Herman". He wrote that he heard rumors that in 1865 the peasants of Vysotsky's village had
retreated from Orthodoxy to Molokanism. Herman decided to check the situation in the village.
It turned out that in this village and in a number of other villages there were not Molokans, but
a "sect of the Judaizers" in the number of 25 families from the villages of Vysotskoye,
Medvedskoe, Gratitude, the village of Proslenka (near the village of Vysotsky) - 91 men, and 101
wives. Among the sectarians was even a police centurion of the village of Vysotsky Abram
Pshenichnikov. A local priest told the sectarians about the punishment in accordance with the
Penal Code of 1866 (articles 169, 207 on the distribution of sects), to which they can be
subjected. Bishop Herman contacted the Viceroy of the Caucasus, and it turned out that
according to the Law of 1867 in the Russian Empire, Judaism and Mohammedanism were
allowed. Meanwhile, Herman sent a member of the Caucasus consistory Gabriel Orlov to settle
the issue. The case was sent to the prosecutor of the Stavropol District Court to initiate legal
proceedings (LH, Christian Question in Russian Politics in the Caucasus in the Second Half of the
Nineteenth and Beginning of the Twentieth Centuries, 2015). It was stated at the trial that the
defendants did not disseminate the doctrine, but only handed it over to their children, so they
were not found guilty of disseminating the doctrine. They received their teaching from their
parents. This was not defined by the court as "seduction". The case was terminated. Then the
Decree of the Holy Synod was issued, so as not to pursue the sect supporters, but still carry out
"exhortations" [RGIA. F. 796. Op.156. L.1258.].
As it appears from one document prepared by A.I. Baryatinsky to the Caucasus Committee in
1858, the resettlement of the schismatics to the Caucasus, mainly to the Transcaucasian region,
began in 1833 – a part of the schismatics was resettled in court, but most of them were
voluntarily. Those who moved from Orthodoxy, could either return to Russia again, or obtain
various advantages for settling their lives in the Caucasus, for example, exemption from taxes.
And A.I. Bariatinsky noted that the transition of schismatics to Orthodoxy for Russia "is more
useful than the treatment of Muslims," since Muslims were loyal to Russia, remaining in their
faith, people of "good morality", and the schismatics led an immoral way of life and were not
loyal to the Russian government. As a result, the Russian authorities formulated their policy with
regard to the schismatics in the Caucasus in the following way: without making them
uncomfortable, try to actively translate into Orthodoxy through the provision of various
privileges, for example, exemption from taxes for 25 years, exemption from a number of other
duties. The resettlement of the schismatics to the Caucasus continued in the 1850s [AKAK T.12.,
P.552]. According to the document received from the Minister of the Interior, the Department
of General Affairs (the table on "divisions") addressed to the Chief of the Central Directorate of
the Viceroy of the Caucasus (1871), it is clear that some Skoptsov were exiled to Siberia and
often members of their families, even in those cases, when they did not belong to the Skoptsi sect,
Örgütsel Davranış Araştırmaları Dergisi Journal of Organizational Behavior Research Cilt / Vol.: 3, Sayı / Is.: 1, Yıl / Year: 2018, Sayfa / Pages: 124– 134
130
followed their convicted relatives voluntarily. The Ministry of Internal Affairs of Russia has
forbidden it to do, as evidenced by the order of July 5, 1838 [NAG. F.5. Op.1. D.3221]. In 1858,
the Caucasian Vice-Government found out that in the former military settlement of Tsar-
Kolodsky appeared a religious sect, which by that time had already functioned for 10 years. It
was decided to address the Exarch of Georgia in order to send an Orthodox missionary there to
collect information about the real state of affairs. Missionary Fyodor Favorsky was sent and found
out that there really was a sect of "spiritual and skopecic direction", its leader was a retired soldier
of the Tiflis regiment. As a result, the Orthodox and civil authorities forced its leader and
members "to repent and accept Orthodoxy" [NAG. F. 488. Op.1 D.17911].
More severely, the Russian authorities "ordered" members of the society of jumpers. The Taurian
province was inhabited by jumpers, but some of them moved to the Baku province. One of them
became the leader of the sect of jumpers in the Caucasus - this is Maxim Rudometnik. He was
sent to the Solovetsky Monastery for re-education [NAG. F.5. Op.1. D.776]. It was decided to
follow his correspondence. The monastic authorities did this on the orders of the Ministry of the
Interior of Russia. Another leader of the society of David Yevseyev's jumpers was deported from
the Caucasus to Turkey by order of the Viceroy of the Caucasus. Another attitude was the Russian
authorities to the Molokan society. As far back as 1805 the decree of Alexander "On the free
confession of the Molokan sect" was issued [NAG. F.5. Op.1. D.776]. Nevertheless, the missionary
Favorsky in 1859 worked as a missionary among the Molokans, appealed to the civil authorities
to help in the matter of encouraging the Russian immigrants who had fallen into schism [NAG.
F. 488. Op.1 D.18784; D.18948. L.213, 292]. Other ways to deal with schismatics:
Strengthening Orthodoxy: Commander of the troops of the Kuban region N.I. Evdokimov in his
report to the Chief of the Caucasian Army A.P. Kartsov in 1861 wrote that when the Cossacks
were relocated to new places in the Kuban region, the priests should be relocated and give them
grants and salaries from the Armed sums in order that the heresy would not spread [AKAK. T.12.,
P.956]. The commander-in-chief of the Caucasian army in 1862 issued an order "On the
procedure for appointing clergymen to the new villages of the Kuban Army," according to which
they received benefits and salaries [AKAK. T.12., P.1020]. It is interesting the case "On the
adherence of the Gentiles to the Orthodox faith," which described various cases of the adoption
of Orthodoxy in 1858 [NAG. F. 488. Op.1. 17780]. Let us turn to such cases. The inhabitant of
Tiflis, a corporal at the court of His Excellency the Viceroy of the Caucasus, former Molokanin,
Ivan Boldyrev decided to receive Holy baptism. His Assignor was Prince Viceroy Alexander
Ivanovich Baryatinsky and wife of Colonel Sumbatov - Ketevani Georgievna. There were cases
of baptism of people from the Dukhobor, Molokans, the latter being granted a benefit after the
performance of the sacrament. For example, several Molokan families came to new lands in
Karamalid, where they were baptized into Orthodoxy. But they did not have the money to build
new houses in the village of Aleksandrovka. The governor of the Caucasus provided benefits for
the newly resettled in the amount of 65 rubles to each family. The priest asked the vicar who
baptized them - Fedor Favorsky [NAG. F. 488. Op.1. D.18495].
Armenian-Gregorian church: As early as 1836, the Russian authorities prepared the
"Regulations on the Armenian-Gregorian Church in Russia". Nevertheless, Russia did not leave
Armenians without attention. In 1857 the Russian authorities monitored the election of a new
Catholicos of the Armenian-Gregorian church. Moreover, they tried to influence them. We
Lуubov H. SATUSHIEVA, et al
131
found this information in a letter of the Governor of the Caucasus, A.I. Bariatinsky to the
Caucasian Committee. Russia aspired to the fact that Armenians chose a "pro-Russian" mindset
[ACAK. T.12., P.531.]. There was a constant correspondence between the Armenian and Russian
leaders. Thus, we see the correspondence of the Viceroy of the Caucasus and the leadership of
the Echmiadzin Armenian-Gregorian Synod in 1868 [NAG.F.5. Op.1. D.341]. In the Kuban
region in 1876, at the church of the Armenian-Gregorian religion, a school was organized, as
well as an Armenian spiritual school, in which there were 90 pupils [NAG. F.5. Op.1. D.5420].
The Russian authorities awarded some representatives of the Armenian clergy. In the years
1880-1883, Archimandrite Grigory Harnackerians was awarded. During the year 1877, when
there was confusion in the Nukhinsk district, Archimandrite Gregory, by his "pastoral
admonition and encouraging word, contributed to the arming of the Armenian population
against the rebels and in a short time the Armenians put up to 400 people in the police" [NAG.
F.5. Op.1. D.6520].
Foreign missionaries: Initially, the Russian authorities supported foreign missionary work in the
Caucasus, but later abandoned it. In 1859, the Director of the Department of Foreign Confessions
sent a letter to the Viceroy of the Caucasus, in which he indicated that "the call of foreign pastors
to the Zavkazsky Krai was terminated in 1852" [AKAK. T.12., P.544]. Catholicism, Lutheranism:
In Tiflis was the post of Ober - pastor of the Evangelical Lutheran colonies in Transcaucasia,
which in 1864 was occupied by the father of Karl Roos of Revel. The Russian authorities were
pleased with him. In 1869, the Viceroy of the Caucasus wrote to the Minister of the Interior:
Father Karl "constantly brought the attention of the authorities to the activities of the body as an
excellent and well-meaning preacher." The governor of the Caucasus decided to reward Karl's
father: "Having in mind 350 art. XI t 1 part, on the basis of which the most excellent and well-
meaning preacher have the right to be rewarded with gold frog crosses, I ask your Excellency to
cast upon the Supreme view a very useful activity of Ober Pastor Roos". The Ministry of Internal
Affairs approved the award and in 1871 he was granted the Order of St. Stanislaus of the 2nd
degree [NAG. F.5. Op.1. D.762]. An important issue was the publication of non-Orthodox
Christian books. According to article 140. The Code of Laws (T.19 Census) "On the publication
of books within the Transcaucasian Territory of spiritual content" in the Armenian and Georgian
languages, which were intended for the Transcaucasian Catholics at the first stage, these books
were to be sent for pre-trial detention to the prefect of the Roman Catholic faith in the
Transcaucasian region and after his conclusion went to the Ministry of Internal Affairs for
consideration in the Roman Catholic Spiritual Board. In the Caucasus, the head of the Roman
Catholic churches in the Caucasus and beyond the Caucasus, Orlovsky prelate was engaged in
the preparation of Catholic books in the Georgian language, and Lutheran in the Armenian
language. In the Caucasus, the Ministry of Internal Affairs closely monitored the activities of
foreign religious missions (LH, Christian Question in Russian Politics in the Caucasus in the
Second Half of the Nineteenth and Beginning of the Twentieth Centuries, 2015). We found the
report of the gendarmerie offices about the propagation of the doctrine of the Western Roman
Catholic Church to the detriment of the Armenian Catholic Church by the Armenian-Catholic
propagandists, the report of Lieutenant Colonel Esadze, Chief of the Tiflis Gendarmerie
Department (1873), and the Secret Report of the Gendarmes Chief from the Chief of the Erivan
Provincial Gendarmerie Office from July 17, 1873, No. 99. These documents describe various
cases related to spiritual missions, mainly related to the spread of the Armenian-to atolical
Örgütsel Davranış Araştırmaları Dergisi Journal of Organizational Behavior Research Cilt / Vol.: 3, Sayı / Is.: 1, Yıl / Year: 2018, Sayfa / Pages: 124– 134
132
teaching. The first Jesuits appeared in the Armenian villages in the 1840s, in 1844 the Russian
authorities already decided to ban their activities in Transcaucasia. Nevertheless, they tried to do
this in the second half of the nineteenth century in [NAG. F.5. Op.1. D.3085].
FINDINGS
1. Religious
Christianity existed in the Caucasus long before the penetration of Islam here. Thus, the
Islamization of the peoples of the North Caucasus before their Christianization. Already to the
VI century, over four centuries before the baptism of Russia, the main part of the local population
began to practice Christianity. At this time in the Caucasus there are Christian diocese as Siska,
Fanagoriyskaya, Nicopsia. Around the same time in the Circassian language there are new terms
"sogen-priest", "Bishop Rechnik".
Mass Islamization of the North Caucasus in the middle of the EIGHTEENTH century were often
met with resistance among the local population, in preserving the memory of their Christian
ancestors, the highlanders refused to accept Islam, claiming that the worship of the crucifix
ancient Islam. Thus, the historical memory of the majority of the Caucasian peoples, while
maintaining understanding of Christian beliefs of their ancestors, did not allow the development
in the region of religious extremism.
2. Political
The main motivation of adopting the new faith was not a spiritual factor, and the geopolitical
interests of neighboring powers. That nearby States have initiated the distribution in the
Caucasus, their state religions. Thus, initially in this region, religion was a tool in the hands of
global politicians, who cared for the strengthening of their own positions, and the clergy was
the chief adept and promoter of the interests of the neighboring powers.
All this created a fertile ground for the prosperity of national beliefs under the auspices of the
world religions, which are canonical to most of the North Caucasian peoples were confined
exclusively to the ritual side. Even in the early twentieth century, few of the highlanders were
ready to die for the faith, but to give his life defending the memory of our ancestors, old traditions
and customs, was ready every.
Analysis of numerous sources of the period of the Caucasian war shows that political and not
religious factors lay at its core. Religion was a means of uniting disparate, warring tribes, the
only commonality was their shared belief. It is noteworthy that the skillful use of such national
characteristics as mysticism (belief in the supernatural), as well as the main principle of the
ADAT – blood feud has imparted to the artificial creation of the movement of Muridism, actively
supported by Ottoman Turkey who wanted by all means, to regain its influence in the Caucasus.
Not coincidentally, the termination of the funding participants of Jihad is gradually led to the
extinction of religious fervor.
3. Cultural
Christianization, and Islamization of the Caucasus are closely intertwined with the preservation
of pagan traditions. Not by chance in the North Caucasus, despite the early penetration of
Christianity and could not become part of mass consciousness. The low level of religious
Lуubov H. SATUSHIEVA, et al
133
education, promoted folding dual situation, on one hand, the population accepted the new faith,
on the other hand, was not familiar with all its paraphernalia. Christian rites, as later Muslim
and is closely intertwined with pagan traditions. It is not surprising that the Muslim Caucasus,
unlike the Islamic Middle East has maintained a commitment ADAT and Sharia law always were
alien to him. All this created a fertile ground for syncretism of Christianity, paganism and Islam.
It is no coincidence that even in the middle of the XIX century in the Caucasus could be seen as
the highlanders, has accomplished in prayer under the shadow of the sacred trees attached to
them with crosses and lit candles and put bows in the Christian tradition
CONCLUSION
Having studied the history of the formation of a system of legal regulation of national-religious
relations between the Russian authorities and non-indigenous peoples, the so-called non-
Russians, that is, by the peoples annexed to the state during the seventeenth and nineteenth
centuries, we see that the Russian Empire, while striving to be a rule of law in whose activities
the principles of law should prevail, was a country in which political expediency prevailed. The
attitude towards religious trends in the Caucasus was determined by specific political goals. We
see how the status of religious communities of Cossacks and peasants has changed, depending
on what happened in the Caucasus in this historical period.
References
Acts collected by the Caucasian Archeographic Commission (ACAK). Tiflis, 1904. Archive of the
Chief Directorate of the Viceroy of the Caucasus.
The State Archives of Krasnodar Region (GAKK). Fund 774.
The National Archives of Georgia (NAG). Fund 229. Office of the Viceroy in the Caucasus for
military-public administration.
The National Archives of Georgia (NAG). Foundation 5. Office of the Chief of the Main
Directorate of the Chief Civilian in the Caucasus.
National Archives of Georgia (NAG). Fund No. 488. The Chancellery of the Georgian Exarch.
The Russian State Historical Archive (RGIA). Fund 1268. The Chancery of the Caucasian
Committee.
Russian State Historical Archive (RGIA). Fund 796. Chancery of the Holy Synod.
L.H., Satushieva. (2015). Russian law as an instrument for regulating religious and national
problems in the North Caucasus (XVIII - early XX centuries.). The Bulletin of the Russian
Nation. 2015., 6 (No. 6-6 (44)), 42-45.
L.Kh., Satushieva. (2016). Systems of power and law of autochthonous peoples of the Caucasus,
the Russian Empire, the Soviets (XVIII - XX centuries): a comparative analysis Materials
of the VI International Scientific and Practical Conference. Legal modernization of the
life of Muslims of the North Caucasus in the context of the development of the Russian
state in the first half of the nineteenth century, (pp. 259-273).
Örgütsel Davranış Araştırmaları Dergisi Journal of Organizational Behavior Research Cilt / Vol.: 3, Sayı / Is.: 1, Yıl / Year: 2018, Sayfa / Pages: 124– 134
134
L.Kh., Satushieva. (2015). The Christian question in Russian politics in the Caucasus in the
second half of the nineteenth and early twentieth centuries. Bulletin of the Kabardino-
Balkar State University, 125-127.